Weekly Story: Yud Aleph Nissan Part 2

by Rabbi Sholom Dvber Avtzon

As this Friday is the luminous day of Yud Aleph Nissan, the 122 year since the Rebbe’s neshoma came into this world, obviously the post would be about the Rebbe. However, while I was originally thinking of posting a story of the Rebbe, but because of the current state of affairs, I decided to present aspects of this very auspicious day as well as how the Rebbe viewed similar events.

As always your feedback and comments are welcomed and appreciated.

Yud Aleph Nissan is the day that Hashem in His great love for His children, the Jewish nation sent the Rebbe’s neshoma to this world. He was chosen to become the Nasi of the Jewish nation in 1950-1, shortly after the most horrific actions against the Jewish people. His mission was to help Hashem’s children see through the dark clouds that enveloped and continue to envelope us, causing so many to lose sight of who we truly are.

But the Rebbe in his wisdom, and with his tremendous love to each individual, with his unique clarity, and patience opened our eyes and hearts and gave all of us the ability to once again look at the world and its events with clarity and see the greatness of Hashem, who not only created the world, but recreates it every moment. 

Being that this is the truth (as the Alter Rebbe explains in the second section of Tanya), that means that no event happens by itself or by other powers, but everything, even those things that seem to us as a dark moment, hour, etc., in reality and truth is from Hashem. 

The only thing is, that we may not see it, so therefore Hashem sends us reminders for any honest and objective person to realize that Hashem is controlling and running the world which he created.

Another point that should be mentioned is that the Frierdiker Rebbe writes that chassidim have the custom to farbreng on a frequent basis about the love the Rebbeiim have for us, and how we should reciprocate that love to the Rebbeiim.

Mashpiim (chassidic mentors) guide us that the way to express our love is by actually fulfilling the Rebbe’s directives, not just speaking about doing so, but actually conducting our lives as the Rebbe guides us to do.

This means, in addition of being an observant Jew, we also conduct ourselves in the manner the Rebbeiim guide us. In particular this means, personally being involved in the Rebbe’s mivtzoyim campaigns and learning Chitas and Rambam, in addition to whatever else we learn.

So on this Shabbos when we farbreng with our family and friends, we should relate aspects of the Rebbe we personally witnessed or heard, that brings out this point of how the Rebbe loves and is concerned about every Jew, including ourselves. And the outcome of that should be to strengthen our connection to the Rebbe.

Without saying it is imperative that we also share this endless treasure with every Jew, illuminating their life with the beauty of Torah and mitzvos, as it is illuminated by the teachings of Chassidus, just as our lives were changed for the better.

Now to try to address the question that is on the mind of all of us, what would the Rebbe say about the present situation?

Obviously, we can’t say what he would say about every detail and aspect. However, we can and must relate what he said in similar situations.

When it came to the six-day war in 1967, the officials in the Israeli government were very nervous, they anticipated tremendous casualties. In their eyes it had the ability to be such a catastrophe that they drew up plans to turn public parks into cemeteries. Understandably that such an assessment brought sadness and despair to the entire nation.

Yet, at that time the Rebbe spoke a different message. He reassured the Jewish people that Hashem watches over and protects His children, especially those in Eretz Yisroel. His reassuring words, coupled with the launching of the Tefillin campaign, changed the mood of everyone. It now became one of confidence and optimism.

I also remember how in 1976 everyone was gripped with fear when the Air France plane was hijacked and taken to Entebbe. When all the non-Jewish travelers were released and only the Jews from numerous countries were held hostage the anxiety level rose drastically. That was followed by the warning from the hijackers that if their demands were not met, the hostages would be killed.

We all know what the outcome was, it was a tremendous victory for us, as everyone besides a few individuals were rescued. However, while this was a miracle people mistakenly stated that it was the strategy and bravery of the wonderful men and women of the IDF.

All of the soldiers deserve the credit due to them. They heroically went on a mission that was extremely dangerous. However, the Rebbe lamented why did we forget to give thanks and acknowledge that this was a miracle of G-d, and He chose to preform it in a way that can be seen as a humans accomplishment. Yes, humans were involved, but they were successful only because Hashem was with them and decreed that so shall be.

I will mention one more time that our brothers and sisters in Eretz Yisroel were facing an unprecedented danger. That it was Saddam Hussein of Iraq began shooting scud missiles towards Eretz Yisroel. That was before the Iron Dome was in place and many of them not only landed in Eretz Yisroel, but hit targets. But not one Jew was killed from those scuds.

The Rebbe repeatedly quoted the midrash in Yalkut Shimoni that states, “When the king of Bavel = Iraq will attack Eretz Yisroel, it is a sign that “The time of your redemption has arrived!”

So, when we look at the events of this past motzei Shabbos; the fact that many of the missles malfunctioned, is that not a miracle? The fact that 99% of over three thousand drones and missiles didn’t reach their target, is that not a tremendous miracle. Just compare it to other attacks of a few drones and missiles that somehow manage to evade the protection shield, but this time it couldn’t bypass it.

Let us be honest, and recognize that it is Hashem is protecting us. We pray that He continues showing His kindness to each and every one of us, those who are hostages and their families, those on the front lines and everyone in Eretz Yisroel and as we see every Jew, wherever they may be, are in need of Hashems’ protection.

The only thing is, that we may not see it as a miracle, or as people ask, why doesn’t Hashem make an open miracle as He did for us when He took us out of Mitzrayim?

To answer this question, from time-to-time Hashem sends us reminders for any honest and objective person to realize that Hashem is controlling and running the world which he created. He is indeed making miracles for us, but He gave us free choice, to view it honestly and come to the realization that He is not just making miracles, but tremendous ones at that. Or a person may decide to see it from a narrower perspective, and say that nature is in control.

Just remember, at the beginning of the war, what all the “experts”re saying, as to how many casualties the IDF would suffer if they enter Gaza. Yes the few hundred holy men and women that lost their life, in order to protect everyone else, are a few hundred too many, The thousands that were wounded, may Hashem heal them swiftly, are thousands too many.

But any other army or nation in a similar situation would have suffered way more.

As the Rebbe says, Each one of u should increase in acts of goodness and kindness [bring light into the world]. In that merit, Hashem should bless us with the ultimate blessing of ushering in the era of Moshiach, where the glory of Hashem will shine throughout the world.

May we merit to celebrate this redemption before Pesach and we will all bring the Pascal sacrifice in the third Beis Hamikdash. Amen.

A Taste of Chassidus 
Avodim Hoyinu 5733
 
This week’s maamar is a continuation of last week’s, as it too discusses the question of the wise son, as well as the father’s answer, just in greater detail.
 
The question of the wise son is, if the reason Hashem gave us mitzvos is in order that we should be connected to Him, that means we should be completely connected. So why are the mitzvos divided into singular aspects? Isn’t a connection accomplished through a general or comprehensive act? That way I become connected to that entire entity, not just one or two aspects of it.

Furthermore, if for whatever reason Hashem decided that the way humans can connect to Him is by doing singular acts, why did he give us the three categories mitzvos: Eidus, Chukim and Mishpatim (Testimonials, decrees and logical commandments) to accomplish this feat?
 
To clarify what is the wise child’s question, it is as follows; one can become connected to something he is aware of, but something that he is unaware of, a person cannot connect themselves to! So, he says, Eidus is a testimony about something. [For example, we keep Shabbos as a testimony that Hashem rested on the seventh day, as He had concluded creating everything in the first six days. Or Pesach, that Hashem freed us from the bondage of Mitzrayim.]

Now, when is it necessary for one to hear testimony (Eidus)? Only when something is unclear or perhaps even entirely unknown to the listener, for if it were clear to everyone including him, there would be no need to hear testimony about it. He knows it on his own, or saw it happen.
And, as mentioned, if something is not clear, one cannot become connected to it.

The same thing is with decrees (Chukim), a decree shows that it is beyond the persons’ comprehension, so if the person doesn’t understand it, and especially if he feels uneasy about it, the same question arises, how can one become connected to something that is against the nature of their intellect?

And when it comes to logical commandments (Mishpatim), laws that one understands on their own that it should be done, so when people are doing it, it is because of their understanding that it is proper to do so, and not solely because Hashem desires that we do it. So once again, how does that connect the person to Hashem, when he is doing it because he is choosing to do it?

The proof of this is that we see that it is easier for a person to put his feet into very hot or cold water than immersing his complete body in it. The feet that don’t have intellectual capacities, don’t argue with the instruction the brain gives it, and goes into it. However, the head, which is the home to the brain, understands the possible negative repercussions from such an action, and therefore it doesn’t care to follow suit. So, we see an intellectual challenge can be an obstacle to creating a connection. 

To this question the father replies, we were servants and worked very hard. And as explained last week, hard toil enables one to transform something coarse and physical (the hide of a kosher animal) into the parchment that will be used for a Sefer Torah. [Similarly, through overcoming the above-mentioned challenges through one’s toil, enables the person to become connected, in spite of those challenges.]

However, one may ask, if a person is toiling with a hide that he owns, I understand that the objective of this toil is to transform it into holiness. But in Mitzrayim, we were toiling for Pharoh. Pharoh’s intent was not to reveal the greatness of Hashem, so how can we say that we received this ability from working for him?

Chassidus explains that since everything was created by Hashem, that means that the source of everything is holiness and G-dliness. Furthermore, the higher something is in its source, the lower it can fall. [For example: Just like a tall wall that tumbles over, the stones on the highest row would fall the furthest distance from its base. Therefore, although on this world man is higher than vegetation, yet in order for mankind to exist, it has to eat vegetation. The reason for this is that the spiritual source of vegetation is much higher than the source for mankind.]

This is also true with regard to Pharoh. The fact that he fell so low, to the extent that he questioned the existence of the Creator, shows that his source is an extremely lofty one. And now we will explain his spiritual source. 

The name Pharoh consists of four letters, Pei, Reish, Ayin and Hei. Those letters also spell the word HaOreif [the neck]. The neck is situated between the head [intellect] and heart [emotions] and as we see that while many people may be intellectually inspired to do something, nevertheless, sometimes there is no noticeable emotional action. This signifies that the light or clarity in the brain did not come down and influence the heart, and the reason for this is that there is something blocking it from being emotionally revealed. That blockage takes place in the neck.
 
So too, is with the source of Pharoh. As noted, only something that is very exalted could fall so far or low. Chassidus explains, while we exist in the world of Tikun [correctness], there is a higher world called Tohu.

The difference between them is that in the higher world of Tohu, there are tremendous revelations of G-dliness that cannot be contained by the receptacles, and the receptacles are shattered from the powerful revelations.  [Just as a tire would burst if too much air (pressure) were pumped into it.] And those revelations fell down into this world. However, Pharoh was determined that those revelations remain hidden and concealed. Whereas, in Tikun, the G-dly light that is being revealed is less and it is being concealed.

For this reason, the Jews were sent to Mitzrayim (for 210 years) to elevate the sparks of holiness that were there. Through their hard toil, they succeeded in elevating all 202 sparks that were to be found in Mitzrayim. [Therefore, the Torah admonishes us not to return to Mitzrayim, as there is nothing positive left for us to do there.]

However, there remained another 86 sparks (which is equivalent to the word teva, which means nature, and it also spells the word Tuvalu, which means submerged under water. The item is there in the water but unnoticeable. So too the G-dly life source is in those items, butunnoticed and perhaps in our eyes it may seem that it is opposing G-dliness).

The way to elevate all those sparks [and although we said there are only 86 of them, that means 86 aspects, but each one, as they descended lower and lower, broke up into tiny parts], so we have to deal with each detail on its own. [This is the reason why these 86 are taking much longer to elevate than the 202 of Mitzrayim.]

Therefore, Hashem instructed us to do individual mitzvos, and not a general or comprehensive act, as the wise son asked. As we must gather and elevate each minute part of the 86 sparks.

This also explains why the mitzvos are divided into these three categories. It is precisely because as you asked, that it is difficult to become connected to something that you don’t recognize or understand, but that was signified by the difficult work the Jews did during their years of slavery in Mitzrayim, and that is what elevated the 202 sparks. So, by continuing in these ways, by connecting ourselves to Hashem even when it is seemingly difficult to do so, we will succeed in elevating and revealing the tremendous light of G-dliness that is in those sparks. This will bring the world to its completion, when everyone will see that everything in this world is truly G-dly.

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeiim and their chassidim. He can be contacted at avtzonbooks@gmail.com